Dhyana or Meditation In Hindu Tradition

by Jayaram V

This essays explores the practice of dhyana or meditation
in Hinduism, from a historical perspective, based on the Hindu scriptures
such as the Veda Samhitas, the Upanishads, the Bhagavadgita and
the Tantra shastras, with a brief analysis of meditation practices
of Jainism and Buddhism

The purpose of meditation or dhyana is to become consciously
aware of or investigate into one's own mind and body to know oneself.
It is essentially an exclusive as well as an inclusive process,
in which one withdraws one's mind and senses from the distractions
of the world and contemplates upon a chosen object or idea with
concentration. It is focused thinking with or without the exercise
of individual will, in which the mind and the body has to be brought
together to function as one harmonious whole. With the help of meditation
we can overcome our mental blocks, negative thinking, debilitating
fears, stress and anxiety by knowing their cause and dealing with
them.

In dhyana we gain insightful awareness whereby we can control
over our responses and reactions. Through its regular practice,
we come to understand the nature of things, the impermanence of
our corporeal existence, the fluctuations of our minds, the source
of our own suffering and its possible resolution. The difference
between meditation and contemplation is mostly academic. According
to, some meditation is an insightful observation and contemplation
a concentrated reflection, with detachment being the common factor
between the two. In this essay both the words are used interchangeably
to convey the same meaning as dhayna.

Dhyana is a Sanskrit word. "Dhi" means receptacle or
the mind and "yana" means moving or going. Dhyana means
journey or movement of the mind. It is a mental activity of the
mind (dhi). In Hindu philosophy, the mind (manas) is viewed as a
receptacle (dhi) into which thoughts pour back and forth from the
universal pool of thought forms. According to Hindu tradition, the
human mind has the creative potency of God. You become what you
think. You are a sum total of your thoughts and desires, not only
of this life but also of your past lives. What you think and desire
grows upon you, becomes part of your latent impressions (samskaras)
and influence the course of your life here and here after. These
samskaras determine the future course of your lives as they accompany
you to the next world. All your mental actions are part of your
karma as much as any physical action. Even the animals have the
ability to evolve into higher being through their mental focus1.

Meditation is observing the inward and outward movement of thoughts
that are coming and going out of the mind, with silence (maunam),
stability (dhiram) and detachment (vairagyam). According to Hindu
theories of creation, all the beings and worlds emanated from God
(mentioned as Brahma in some scriptures and Brahman in others) through
meditation only. Its mysteries and its dimensions can be comprehended
in transcendental states of self-absorption which is possible through
meditation only. Since each individual is a carbon copy of the universe,
by understanding ourselves we can understand the manifest universe.
Thus our ancient rishis practiced meditation and contemplation to
discover the truths concerning themselves and the world around them.
In their deep meditative states they envisioned the Vedic wisdom
and Universal Self. Since the knowledge poured forth into their
receptive and stabilized minds from the universal consciousness,
on its own, without any egoistic intention or selfishness on their
part, it is considered as not man made (apaurusheya), but divine
and truthful (pramana).

All thoughts and knowledge exist in the universe. We do not create
thoughts, although we erroneously believe so, just as we are not
the real doers of our actions, as declared in the Bhagavadgita,
but mere instruments in the hands of God. We can only receive them
and make meaning out of them according to the flow of our inclinations,
intentions, intellect and attitudes. The most exalted spiritual
truths are revealed to us in our moments of reverential silence,
when our minds are focused, the senses and the self-sense are asleep
and the desires are extinguished. The six Hindu schools of philosophy
are so called darshanas (visions) because they are products of such
receptive process in which knowledge was envisioned (darsanam) in
the pit of the human mind that was untainted by the impurities of
worldly life. While the followers of respective schools may argue
or quarrel about the merits and demerits of their respective systems
of philosophy, from a spiritual perspective, we hold them to be
different standpoints of the same universal knowledge revealed to
man at different points of time in history, and like any other standpoint
they represent a particular view of the reality and do not wholly
represent the universal reality itself, which is well rounded, eternal,
infinite and absolute in itself without divisions, grades and contradictions.

The Vedic seers did not use the word dhyana in the early Vedic
theology. But through their own personal experience, they were aware
of the importance of the mind and its ability to manifest things.
They viewed creation as the mental manifestation of the Isvara or
Brahman, the universal Self and they believe through austerities
and penances man could acquire similar potencies. The creation of
an alternate heaven(trisanku) by sage Viswamitra is a case in point.
According to Jenine Miller, a British scholar, the Vedic prayer
was a form of dhyana in which the two sense functions, "vision
and sound, seership and singing are intimately connected."2

The Vedic concept of dhayna or meditation seems to have evolved
gradually with the emergence of Upanishadic thought and the idea
that man personified the entire universe within himself and by himself
and that hidden deep within him was an eternal principle that was
Universal Self in its individual aspect. Either man (purusha) was
a projection of the universe in its own mode or the universe was
a projection of the individual self (purusha) in its own form. Both
views enjoyed patronage of scholarly minds. If the former was true,
our existence was ephemeral and part of a much larger dream, and
If the latter was true, then the universe might be an illusion.
In either case the world seemed to be unreal or illusory, a view
that caught the attention of Hindu scholars for centuries and found
its way into the monistic (advauta) philosophy of Shankara.

Miller proposed the view that in the beginning the Vedic seers
held Brahman to be a meditative state, not a universal entity. She
suggested that the Vedic seers practiced three different types of
meditation and were familiar with three states of transcendental
reality, which they identified with Brahman. In addition they were
also familiar with the forth state although it was not explicitly
mentioned in the early Vedic hymns. They are:

Mantric meditation or meditation on the Vedic mantras with
concentration,

Visual meditation or meditation on a particular deity with
illumined thought,

Absorption in mind and heart or meditation on illumined
insight residing in the mind and the heart.

Samadhi or the experience of the ecstatic state of Brahman
was the fourth state of Brahman, which is not mentioned in the
Rigveda but described in the Mandukya Upanishad as the Fourth
state (turiya)..

The early Vedic hymns may not mention the word dhyana or dharana
explicitly, but we have indications in the scriptures to believe
that the Rigvedic seers were familiar with contemplative and meditative
methods of self-enquiry. The Upanishads are not speculative works
of human imagination, but revelatory scriptures envisioned by the
Seers as they were exploring the riddles of human existence. Similarly
the Vedic hymns, constituting the samhitas, were transmitted to
them in deep meditative states.

Apart from the Seers and Rishs, the Vedic texts mention many
types of ascetics, including kesins,3
the long haired ones, who appear to have practiced some kind of
breath control, with elements of shamanism, mantra and tantra yoga,
and had the ability to display some siddhis (perfectiosn) such as
levitation. Vratyas were another group of ascetics, outside the
pale of Vedic society, who seem to have been treated rather unfairly
by the Vedic scholars and who practiced austerities and esoteric
rituals, some of which found their way into Hinduism possibly through
Saivism.

Descriptions of meditation practice in the Upanishads

In the Upanishads words such as dhaya, dhvai, manta, drsti, mati
are used to denote meditation4. Tapas
was a more popular spiritual practice in which meditation formed
part of a set of austerities and penances that were aimed to generate
bodily heat or inner fire to burn away the impurities of the mind
and the body. Tapas was rooted in Vedic tradition, a system by itself,
having its own body of practices, which thrived prior to the emergence
of the classical yoga as a standard spiritual practice. It was practiced
by many seers and sages of the Vedic and epic age, who believed
that tapas was the source of the creative potency even in case of
gods. According to the Rigveda, the word emanated from the primordial
Being by the great heat of austerity (tapas)5
Another word that is used in the Upanishads frequently to denote
meditation is "upasana", a meditative practice that seems
to have gradually evolved into dhyana. Compared to upasana, dhayana
is a more concentrated and meditative practice without the outward
ritual component and the devotional fervor. The word upansana is
used in the Upanishads in a boarder sense to denotes ritual worship
or service, with or without the employment of udgita (Aum), ritual
chants or sacrificial mantras. The practice seems to have developed
with the evolution of the Vedic thought, as is evident in the Briahdaranyaka
Upanishad, one of the earliest Upanishads, which led to the identification
of the human body with the cosomos6,
internalization of Vedic ritual and internal worship, through contemplation,
of various divinities such as the vital breaths, fire, water, speech,
mind, the eyes, the body and the consciousness, each representing
a particular aspect of the manifest creation. In this progressive
form of meditation, which proceeded from the outer to the inner,
worshipping the inmost Self or Brahman was considered to be the
best7.

These early ideas gradually gave way to more advanced forms of
meditation which sought to control the mind and the body for experiencing
various transcendental states of consciousness. The knowledge of
these states was kept confidential and expressed mostly in symbolic
terms. Brahman was now recognized as the highest and supreme Reality
rather than mere meditative state. The realization that beyond all
divinities existed the resplendent and inmost Self and that it could
be attained by withdrawing the outgoing senses, stabilizing the
mind and concentrating upon the inmost Self, gave way to the emergence
of dhyana as an essential and useful contemplative technique. In
this process, silence (mauna) and renunciation of worldly life were
the contributing or facilitating factors8.

The Chandogya Upanishad

The Chandogya Upanishad reflects this progressive development
in the Vedic thought. The Upanishad views meditation or contemplation
(dhyna) as a journey into oneself till one reaches the reality that
is permanent, reliable and beyond which there is nothing else to
be found or realized. It explains the various ways in which one
can meditate upon Aum (udgita). In a conversation between Narada
and Sanatkumara, which is recorded in the Upanishad, the latter
explains the progressive forms of meditation (upasana) upon the
various aspects of the mind and the body, from the outer to the
inner, in order to overcome suffering and realize the true nature
of Brahman. He begins by saying that one should meditate (upasana)
upon the name (nama) as Brahman, then the speech (vak), then the
mind (manas), then the cit consciousness (citta), then contemplation
(dhyana), then intelligence (vijnanam), then strength (balam), then
food (annam), then water, then heat, then ether and so on. Each
of these methods of meditations said to result in some specific
benefit.

The following verse from the Upanishad9
envisions the whole universe and its constituent parts being in
a state of deep meditation.

"Contemplation is assuredly greater than thought.
The earth contemplates as it were. The atmosphere contemplates
as it were. The heaven contemplates as it were. The waters contemplate
as it were, the mountains contemplate as it were. Gods and men
contemplate as it were. Therefore he among men here attains
greatness, he seems to have obtained a share of (the reward
of) contemplation. Now the small people of quarrelsome, abusive
and slandering, the superior men have obtained a share of (the
reward of) contemplation. Meditate on contemplation."

The verse identifies stability or firmness as the outcome of
contemplation (dhyana), a concept that became the focal point in
the subsequent scriptures such as the Yogasutra and the Bhagavadgita.
According to the Upanishad, contemplation is better than routine
thinking because the former leads to stability while the latter
leads to disturbances. The earth and the mountains are firm and
stable because they are forever immersed in meditation. So men too
can achieve greatness and firmness through contemplation. Ordinary
people have no control on their minds so they speak carelessly.
But superior men control their thoughts and speech because of contemplation.

The Katha Upanishad

The Katha Upanishad10 also suggests
a similar approach by emphasizing the need to stabilize the mind
through the practice of self-contemplation (adhyatma yoga) to overcome
both joy and sorrow and realize Brahman who is difficult to be seen
(durdasam), deeply hidden (gudham), inside a cave (guhatitam) and
dwells in the deep (gahvarestham).

Realizing through self-contemplation that primal God,
difficult to be seen, deeply hidden, set in the cave (of the
heart), dwelling in the deep, the wise man leaves behind both
joy and sorrow.

The Svetasvatara Upanishad

The Svetasvatara Upanishad, with its definitive leanings towards
Saivism, mentions the word "dhyana-yoga" in one verse11
and "dhyana" in two verses suggestive of the changing
times and the systematization of the knowledge of yoga. It declares
that those who practiced dhayna-yoga saw the self power of the divine
(devatma sakti) hidden in His own qualities (sva gunair nigudham)
as the first cause (karanam) of creation, which they understood
in their contemplative mode12 as
a rotating wheel having fifty spokes (energies), three tires (qualities)
and one hub (Isvara or God). In creation there is perishable matter
(pradhana) and imperishable Lord (Hara). By meditating upon Him,
uniting with him and reflecting upon Him one is freed from illusion
of the world (maya nivrittih)13.

The Upanishad also explains how meditation should be performed.
It is by using the body as the lower friction stick (arani) and
the syllable aum (pranava) as the upper friction stick one may see
hidden God (devam) in meditation. This effort has to be accompanied
by truthfulness (satyam) and austerity (tapas). According to the
Upanishad, yoga of which dhyana is an important component, is a
cleansing process. Just as a mirror covered with dust is able to
reflect well when it is cleaned, when through yoga we overcome the
illusion and ignorance we have about ourselves and our existence,
we are able to discern the Universal Self hidden in all as the source
of all and transcend death.

Maitri Upanishad

According to Maitri Upanishad, Prajapati Brahma, the creator
god, being alone and unhappy, meditated upon himself (atmanam abhdhyat)
and differentiated himself into diverse beings. When he found them
to be lifeless and inert like stone, he entered into them and divided
himself into five breaths and the internal fire (vaisvanara). Then,
residing in the heart, he pierced five openings in each body and
through them began enjoying things using the five senses as his
reigns. The Upanishad further states that when the soul resides
in the body and mind which is made up of the elements, it is known
as the elemental-self (bhutatma). The elemental-self does not remember
its highest state (parama padam) because of ignorance. It becomes
free from such an evil existence (papam) only when it gains the
knowledge of Brahman (Brahma vidya) through the triad, namely knowledge
(vidya), austerity (tapas) and meditation (cinta). The Upanishad
distinguishes two types of Brahman, the one with form and the other
without form. Of the two, the formless Brahman is real, upon whom
one should meditate as Aum to become united with Him.

The Six fold Yoga

Apart from the three fold practice mentioned above, the Maitri
Upanishad prescribes six fold yoga (sadanga yoga) for the liberation
of the elemental soul from both good and evil. It consists of control
of breath (pranayama), withdrawal of the senses (pratyahara), meditation
(dhyanam), dharana (concentration), logical enquiry (tarka) and
self-absoprtion (samadhi). In contrast to the classical yoga of
Patanjali, in this yoga, concentration (dharana) comes after dhyana.
Probably in this system dhyana means passive meditation and tarka
means concentrated meditation. According to S.Radhakrishnan, it
is contemplative enquiry or reflective self-absorption (savitarka
samadhi ). "It may also mean an enquiry whether the mind has
become transformed or not into object of meditation or investigation
into the hindrances of concentration caused by the inferior powers
acquired by meditation."15.
The Upanishad mentions a higher concentration technique (parasya
dharana) of seeing Brahman through contemplative thought (tarka),
known as lumbika-yoga. It consists of holding the tip of the tongue
down the palate, restraining the speech, the mind and the breath
and seeing the (shining) self through the (elemental or impure )
self.

The Paingala Upanishad

The Paingala Upanishad distinguishes four kinds of spiritual
practice to attain Brahman and explains the purport of each. They
are hearing (sravanam), reflection (mananam), meditation (nidhidhaysanam)
and self realization (atma darsana). Investigation into the meaning
and purpose (vakyartha vicara) of the Vedic mantras such as "Thou
art That," and "I am Brahman," constitute hearing
(sravanam). Paying undivided attention to what is being being heard
is reflection. Concentrating the thought solely on what has been
understood through hearing and reflection is meditation. When the
distinction between the subject and the object disappears in the
heightened state of concentration, it is called cognition of the
self (atma darsana). With it all the karmas become destroyed and
one experiences a shower of supreme bliss coming from thousand directions.
The wise call such a state as dharma megha samadhi (self-absorption
of the virtuous kind). As all the impurities are removed and the
past and present karmas are neutralized, the knower of Brahman becomes
a liberated being (jivan mukta). When the time of his departure
from this world comes, he leaves his embodied state and enters into
the supreme state of non-movement (aspandatam), which is eternal,
devoid of sensations, constant, alone and perfect.

The Kaivalya Upanishad

The Kaivalya Upanishad emphasizes the importance of devotion
in the practice of yoga and meditation. It identifies faith (sraddha),
devotion (bhakti), meditation (dhyana) and concentration as the
means to know Brahman who is equated with Siva. One should meditate
upon the lotus of the heart which is pure, without passion, where
in lies the source of Brahma who is eternal. blue throated and companion
of Uma.

The Bhagavadgita

In the Bhagavadgita, Lord Krishna touches upon the subject of
dhyana on many occasions during the course of his long conversation
with Arjuna. Verses 10 to 16 in the 6th chapter entitled, Dhayana
Yoga, explain how and in what conditions a yogi should subdue his
mind through concentration. Living alone in solitude, in a clean
place covered with kusa grass, a deer skin and a cloth, one over
the other, on a firm seat, a yogi, who is pure and self-controlled,
without desires and free from possessions, should sit with his body,
head and neck erect and concentrate his mind upon the tip of the
nose. With concentration and subdued mind, he eventually attains
lasting peace. So although the chapter is entitled the yoga of meditation
(dhyana yoga), it basically speaks about the practice of concentration
to control the mind and the senses. The same chapter defines yoga
as disconnection from union with pain16.
In Chapter 12 meditation is described to be superior to knowledge
and renunciation of the fruit of action better than meditation from
which peace follows immediately17. In Chapter
13 it is said that through dhyana one can see the Self in the Self
by the Self18.

Dhyana in the Bhagavadgita

Dhyana is an important limb of the eightfold (ashtanga) yoga
of Patanajali, whose work the Yogasutra, considered to be the most
authoritative ancient treatise on Yoga, presents the practice of
Yoga in a systematic and orderly manner. The eight limbs of yoga
are inter related and are not meant to be practiced in isolation.
The purpose of yoga is to control the fluctuations of the citta
and facilitate its stability by cultivating purity (sattva) through
a cleansing process so that one can become absorbed in oneself and
realize his true identity. Of the eightfold yoga, meditation (dhyana)
is penultimate limb, preceded by yama, niyama, pranayama, pratyahara,
asana, dharana and followed by samadhi. All the limbs are important
and complimentary. In other words success in meditation depends
upon the progress achieved in other areas, especially the ones preceding
it in the order. So is the case with samadhi, which is not possible
unless there is perfection in all the other areas of yoga. Dhyana
is an important component of classical yoga. According to Patanjali
stability of the mind can be achieved by practsing meditation of
objects that are pleasing to us (Yatabhimata dhyanat va)19.
In the third section of the Yogasutra he defines dhyana as the steady
(pratyata) and continuous flow of awareness (ekantata) towards the
same point20.

The Puranas and the symbolism

The epics and the Puranas are replete with the stories of seers,
sages and gods practicing yoga, tapas and other forms of spiritual
practices. Some of the stories have deep symbolism, such as the
story of the churning of the oceans (sagara manthanam) in which
gods and demons come together to churn the ocean to extract the
elixir (amrita)21. The story symbolically
represents various yogic practices which culminate in immortality.
In the story the ocean represents the citta (often referred as the
mind stuff or cit consciousness) which is subject to mental fluctuations
(citta vrittis). The gods and demons represents the pure and impure
thoughts and energies of the mind and the body (the physical realm).
the serpent Vasuki represent desire or the vaisvanara fire. The
mount mandhara represents concentration (dharana) of the mind (manas).
The churning represents the reflective or contemplative process
in search of immortality. The poison that emerged during the churning
represent the pain and suffering generated from the practice of
austerities (tapas). Lord Siva represents the teacher who takes
upon himself the suffering of his sincere disciples. The various
magical objects that came out of the ocean during the churning represent
the various perfections (siddhis) or supernatural powers described
in the Yogasutra. Dharana (concentration) is focused bare attention
and dhayana is focused meditation.

Dhyana and tantra

Saivism has many sects and each has its own set of techniques
and theories of yoga, rooted in the theoretical and philosophical
aspects of Saiva religious texts (Agama) and tantras some of which
are left handed (vamachara) and some right handed (sadacara). The
former use the mind and body, intoxicants, sexual intercourse and
socially reprehensible behavior as a part of their self-cleansing
process to achieve self-realization. All sects of Saivism and Shaktism
worship Siva or shakti or both and aim to achieve union with them
through various practices of which meditation or dhyana is an important
component. Symbols and images of Shiva and shakti and various mystica
diagrams (yantras) used religious worship, meditation and concentration,
apart from proper conduct and devotion to keep the mind pure and
elevated. The yoga traditions of Saivims go by different names such
as hatha yoga, tantra yoga and kundalini yoga. According to Kularnava
Tantra, one of the well known texts of Kaula tradtion composed during
the medieval period, meditation is of two type coarse (sthula) and
subtle (sukshma). The former is meditation on form, usually an object,
image or symbol and the latter meditation on the formless, usually
an abstract concept or state of Siva as pure and resplendent light,
bliss. In both types of meditation, the mind has to become stable
or immobile and the distinction between the subject and object shoulld
disappear to achieve the ectasic state of self-absorption (samadhi).

Meditation in hatha yoga

Hatha yoga is an important offshoot of Tantrism, which aims to
develop the human body, through various ascetic and yogic practices,
into a strong diamond (vajra) like and divine body that would be
strong and pure enough to house the splendor of Siva or Shakti.
When the body is transmuted and filled with light and the higher
spiritual energies it becomes a fit vehicle for enlightenment and
possession extraordinary powers and abilities (siddhis) such as
the will to assume any form and live in the subtle regions in the
subtle body at will. Hatha yoga is followed by many traditions of
Saivism but it was made popular by the natha tradition established
by Gorakshanath who probably lived between 10th and 11th century
C.E. Hatha yoga has many features common with the classical yoga
but differ from the latter with regard to the intensity and intent
of such practices. Hatha yoga used more painful and austere physical
posture and cleansing processes to perfect the mind and body and
make it fit transcendental experiences. Gheranda Samhita, prescribes
six acts of purification for this purpose of which meditation (dhyana)
is one. According to it, the postures (asana) make the body strong,
the gestures (mudras) make it stable, sense withdrawal (pratyahara)
leads to calmmess, breath control (pranayama) brings lightness,
dhyana leads to the perception of the self and with samadhi comes
the ecstasic union. Dhauli, basti, neti, lauli, trataka and kapala-bhati
are the important and more specific techniques suggested by the
scripture for cleansing the variuos part of the mind and the body.
It also mentions three types of dhyana:

Visualization of coarse objects (sthula dhyana), considered
to be the least effective of all

Contemplation of Absolute being as the light (tejo dhyana)
which is said to be a hundred times better than the above.

Visualization of subtle objects (sukshma dhayna) such as
the essence of the Self, which is said to be the greatest of
all and hundred time better than the meditation on light.

The Goraksha Paddathi22 describes
meditation as two fold, "composite (sakala) and impartite (nishkala).
It is composite owing to differences in performance, and impartite
owing to differences in performance," which is also devoid
of qualities (nirguna). Meditation has to be practiced by visualizing
the various chakras in detail concentrating with focus on the serpent
(kunadlini) starting from the base (muladhara) and gradually moving
upward to the top of the head (ajna-cakra). "Anus, penis, navel,
lotus, the one above that (i.e., the throat), the bell, the place
of 'hanger' (i.e.the Uuvula), the spot between the eyebrows, and
the space cavity (at the crown of the head)," are the nine
locations (sthana) of the body for focusing the mind and practicing
visual meditation. It is important to remember that these techniques
should not be followed in isolation but in conjunction with the
remaining five acts of purification described above.

Jain yoga

Our knowledge of Jain yoga comes to us mainly from the work of
writes like Haribhadra Suri ( 8th century C.E). Jain yoga shares
some common features with the yoga traditions of Hinduism and probably
derived some of the concepts and practices from the classical yoga
of Patanjali. has two components:

a preparatory course (purva seva) meant for the lay followers
who have become dissolutioned with their worldly lifes and embarked
upon a journey of liberation (apunar bandhaka)

and the yoga proper meant for the more advanced practitioners,
who have advanced on the path and have achieved some degree
of right or mixed vision (samyag drishti).

Yoga for the lay followers consists of ritual worship (pujana),
proper conduct (sadacara), austerities (tapas), and no negative
feelings towards liberation (mukti advesha). Five levels of practice
is suggested for the advanced followers: centering in the self (adhyatma
yoga), contemplation (bhavana), meditation (dhyana), equanimity
(samata), cessation of the modifications (vritii samskhaya) of the
consciousness. Dhayna or meditation is to be practiced everyday
one or more times, but at least once for 48 minutes, by all followers
of Jainism as per the techniques prescribed in their tradition.

Dhyana in Buddhism

The purpose of yoga in Buddhism to cultivate right attentiveness
of the mind and the body and control the movements of the mind so
that we can experience peace and equanimity (samatha). Buddhism
does not believe in the existence of soul. So unlike in classical
yoga or in Hinduism, annihilation of the ego-sense or the ephemeral
and aggregate personality rather than realization of the self is
the ultimate goal of Buddhist yoga. Through meditation practitioners
of Buddhism aim to develop insight into themselves, how they think
and act motivated by various desires and subject themselves to suffering
in numerous ways. Thus, understanding and awareness or insight and
mindfulness are the two important elements of Buddhist dhyana. Balance
or the middle approach is another important aspect of this practice
so that we will neither over indulge nor neglect our duty to meditate
regularly. As regards to the postures (asanas), breath control (pranayama
), with drawl of the senses (pratyahara), methods and meditation
and states of self-absorption, there is a correlating between the
yogic practices of Buddhism and Hinduism. But as we have already
said, the difference lies mainly in the intent and the ultimate
purpose of all of the practices.

In truth, in Buddhism, every aspect of the mundane life, every
activity and movement of the mind and the body can be an object
of meditation. Various techniques are followed to cultivate insightful
awareness and end suffering, such as tranquility (samatha) meditation,
insightful (vipassana) meditation In samatha meditation a meditator
sits in a quietly place, closing his eyes and calmly and rather
passively lets go of his thoughts and desires with detachment, with
his attention focused on his breathing. Whenever his attention is
strayed, he brings it back to his breath. Regular practice of this
meditation said to result in calmness of the mind (samatha). Insight
meditation,. also known as vipassana meditation, involves a deep
exploration of all the movements that arise in the consciousness
with mindfulness and detachment. When a mediator becomes mindful
of the contents of his mind, he develops a deep understanding of
the source of his suffering and the impermanence of the world and
eventually experiences peace. Sitting meditation and walking meditation
are other popular forms of meditation in Buddhism.

Conclusion

There is an attempt on the part of some scholars to disassociate
yoga and its practices like meditation from Hinduism and paint them
either as non-religious or secular in nature. Yoga and its various
practices have been part of Hindu tradition since the early Vedic
times, long before Patanajali systematized them in his Yogasutra
and the followers of Buddhism followed their meditation techniques.
One should not overlook the fact that even Zen Buddhism came to
China and Japan from India through Bodhidharma and the word "Zen"
originated from the word "dhyana,23"
which was a Sanskrit word of Hindu origin. Many ascetic traditions,
including those of Jainism and Buddhism followed different versions
of Yoga practiced in India since ancient times. They originated
essentially from the Hindu traditions, both Vedic and non-Vedic,
starting from the munis and rishis who received the knowledge of
the Veda Samhitas and the Upanishads and groups like the Vratyas
and the Kapalikas who were outside the pale of Vedic society. Dhyana
is not meant to be practiced in isolation but as a part of various
other practices which are meant to prepare the mind and the body
to experience altered states of consciousness and assimilate higher
forms of energy without side effects.

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